تَسَآءَلُ
Appears 9 times in Quran
Derived Words (8)
Words derived from the stem "تَسَآءَلُ".
- asking mutual questions
- asking one another
- do they question one another
- questioning one another
- will they ask after one another
- you appeal to one another
- that they might question
- shall not even ask each other
- that they might question
- you appeal to one another
- asking mutual questions
- asking one another
- do they question one another
- questioning one another
- will they ask after one another
- shall not even ask each other
Occurrences in Quran
Found 9 verses containing "تَسَآءَلُ".
يَٰٓأَيُّهَا ٱلنَّاسُ ٱتَّقُوا۟ رَبَّكُمُ ٱلَّذِى خَلَقَكُم مِّن نَّفْسٍ وَٰحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَآءً ۚ وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِى تَسَآءَلُونَ بِهِۦ وَٱلْأَرْحَامَ ۚ إِنَّ ٱللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا
33:71; 59:19.
7:190; 16:73; 30:22; 39:7.
“一个人” 可以指: (1) 阿丹; (2) 视为一体的男女, 因两件事物联合了起着一个作用时, 可以称之为一个整体; (3) 视为分开的男女, 因为可以说人类是从 “一个人” 中创造出来的, 那是因为, 每个人都是从男人即 “单人” 的精子中被创造出来的, 也是由女人即也是 “单人” 生出来的。
这字句意思并非说妇女是从男子的身体里创造出来的, 而是说妇女和男子同属一类, 具有和男子同样的才智和脾性。哈娲 (夏娃) 是由阿丹 (亚当) 的肋骨创造出来的这一想法似乎是穆圣的一句话引起的, 即 “妇女是由肋骨创造出来的, 肋骨的最弯曲部分也必定是最高的部分。你使劲将它拉直, 它最易断裂” (بُخَارِی كِتَابُ النِّكَاحْ, Bukhari Kitabun-Nikah)。这句话只是反对而不是赞成上述观点。因为这话并未提到哈娲, 而只是谈到所有的妇女。因此很清楚, 每个妇女都不是由肋骨创造出来的。上面穆圣的这句话中所用的肋骨这个词意味着某种不直接显露的行为举止。该词本身含义是弯曲{بِحَارْ (Bihar) 和 مُحِيْط (Muhit)}。事实上, 该词指妇女的某种特点--------佯装生气和做作撒娇。在这句话中把 “不直接显露” 说成是妇女性格中最主要而合适的特征。有些人把妇女佯装生气当作真的生气, 因而态度生硬地对待她们。实际上,他们毁掉了妇女个性中最吸引人、最得人欢心的方面。
یعنی تم اس اللہ کے نام کا واسطہ دے کر اپنی ضروریات پورا کرنے کی خواہش کا اظہار کرتے ہو۔
33:71; 59:19.
7:190; 16:73; 30:22; 39:7.
"Single soul" may signify: (1) Adam; (2) man and woman taken together, because when two things jointly perform one function, they may be spoken of as one; (3) man and woman taken separately, because mankind may be said to have been created from one "single soul" in the sense that each and every individual is created from the seed of man who is "one soul" and is also born of woman who is likewise "one soul".
The words do not mean that woman was created out of the body of man but that she belonged to the same species as man, possessing identical aptitudes and propensities. The idea that Eve had been created out of the rib of Adam seems to have arisen from a saying of the Holy Prophet, viz. "Women have been created from a rib, and surely, the most crooked part of a rib is the highest part thereof. If you set yourself to straighten it, you will break it" (Bukhari, ch. on Nikah). This saying, if anything, constitutes an argument against the above view rather than being in its favour, for it makes no mention of Eve, but only speaks of all women, and it is clear that every woman has not been created from a rib. The word Dil‘ used in the above saying of the Prophet signifies a certain crookedness of manners, the word itself meaning crookedness (Bihar & Muhit). In fact, it refers to a certain peculiarity of woman, viz. her affectation of displeasure and coquetry. This "crookedness" has been spoken
The verse places "the fear of God", side by side with "respect for the ties of kinship", thus emphasizing the importance of good treatment of relatives, on which the Qur’an has laid so much stress. The Holy Prophet used to recite this verse when delivering a marriage sermon in order to remind both the parties of their duties to each other.
33:71; 59:19.
7:190; 16:73; 30:22; 39:7.
Important Words:
رقیبا (Watcher) is derived from رقب. They say رقبه i.e. he watched him; or guarded him; or waited for him; or he kept or preserved it. رقیبis one of God’s attributes meaning, Watcher, Guardian, Keeper; One from Whom nothing is hidden.رقیب also means, an observer; a spy (Lane & Aqrab).
Commentary:
The words نفس واحدة (single soul) may signify: (1) Adam; or (2) man and woman taken together, because when two things jointly perform one function, they may be spoken of as one. For instance, 2:62 speaks of one food, while it consisted of manna and quails; or (3) man and woman taken individually, because mankind may be said to have been created from one "single soul" in the sense that each and every individual is created from the seed of man who is "one soul" and is also born of woman who is likewise "one soul".
The expression, and created therefrom its mate, does not mean that woman was created out of the body of man but that she belonged to the same kind and species as man, having the same nature and the same propensities. The meaning of this expression becomes clear when elsewhere we read in the Quran: And Allah has made for you mates from among yourselves (16:73); and He has made for you pairs of your own selves, and of the cattle also pairs (42:12). This means that, like other human beings, a wife was provided for Adam from his own species. And just as other men’s wives are not created from their ribs, so was the wife of Adam not created out of his ribs; and just as our wives have been made from ourselves in the sense that they are of the same kind as ourselves, so was the wife of Adam created from his rib in the sense that she belonged to the same race as Adam did. The preposition من (from) which has given rise to this misconception has been used in the Quran not only about Adam but about other men as well (e.g. 4:60; 9:128; 10:3; 62:3, 4), and in both cases it should mean the same thing, i.e. belonging to the same kind or species. The Quran lends no support whatever to the view that Eve was actually created from the rib of Adam, as is clear from the following verses: We have created you in pairs (78:9); And of everything have We created pairs (51:50), which means that, just as God created a mate for every living thing, so did He make one for Adam. He did not need to depart from this law in respect of Adam and to create a female for him out of his own body.
The idea of Eve having been created out of the rib of Adam seems to have arisen from a saying of the Holy Prophet to the effect "Women have been created from a rib, and surely, the most crooked part of a rib is the highest part thereof. If you set yourself to straighten it, you will break it" (Bukhari, ch. on Nikah). This hadith is, however, an argument against the above view rather than in favour of it, for it makes no mention of Eve, and speaks of all women, and it is clear that every woman has not been created from a rib.
The expression "created from a rib" is evidently figurative and must not be taken literally. What it means is only that, like unto a rib, there is a sort of crookedness in the nature of woman and that this very crookedness lends charm to her. An analogous Quranic expression, viz.: خلق الانسان من عجل i.e. "man is made of (lit. from) haste" (21:38) helps to illustrate the point. These words clearly do not mean that man has been created out of a substance called عجل or haste. They mean only that man is hasty by nature. The above view has been supported by Majma‘ul Bihar, Bahrul-Muhit and Sirajul-Wahhaj, which all agree that in the above hadith the Arabic word ضلع means a certain crookedness of manners, the word itself meaning crookedness.
In fact, this hadith refers to a certain peculiarity of woman, viz. her affectation of displeasure and coquetry. This "crookedness" has been spoken of in the hadith as the highest or the best trait in her character, and those, who take affectation of anger on her part as an expression of her real anger and begin to deal harshly with her for that reason, in fact destroy woman’s most attractive and winning feature.
The verse places "the fear of God", side by side with "respect for the ties of relationship", thus emphasizing the importance of good treatment of relatives, on which the Quran lays so much stress. The Holy Prophet used to recite this verse when delivering a marriage sermon in order to remind the parties of their duties to one another.
a
33:71; 59:19.
b
7:190; 16:73; 30:22; 39:7.
308
“一个人” 可以指: (1) 阿丹; (2) 视为一体的男女, 因两件事物联合了起着一个作用时, 可以称之为一个整体; (3) 视为分开的男女, 因为可以说人类是从 “一个人” 中创造出来的, 那是因为, 每个人都是从男人即 “单人” 的精子中被创造出来的, 也是由女人即也是 “单人” 生出来的。
309
这字句意思并非说妇女是从男子的身体里创造出来的, 而是说妇女和男子同属一类, 具有和男子同样的才智和脾性。哈娲 (夏娃) 是由阿丹 (亚当) 的肋骨创造出来的这一想法似乎是穆圣的一句话引起的, 即 “妇女是由肋骨创造出来的, 肋骨的最弯曲部分也必定是最高的部分。你使劲将它拉直, 它最易断裂” (بُخَارِی كِتَابُ النِّكَاحْ, Bukhari Kitabun-Nikah)。这句话只是反对而不是赞成上述观点。因为这话并未提到哈娲, 而只是谈到所有的妇女。因此很清楚, 每个妇女都不是由肋骨创造出来的。上面穆圣的这句话中所用的肋骨这个词意味着某种不直接显露的行为举止。该词本身含义是弯曲{بِحَارْ (Bihar) 和 مُحِيْط (Muhit)}。事实上, 该词指妇女的某种特点--------佯装生气和做作撒娇。在这句话中把 “不直接显露” 说成是妇女性格中最主要而合适的特征。有些人把妇女佯装生气当作真的生气, 因而态度生硬地对待她们。实际上,他们毁掉了妇女个性中最吸引人、最得人欢心的方面。
1
یعنی تم اس اللہ کے نام کا واسطہ دے کر اپنی ضروریات پورا کرنے کی خواہش کا اظہار کرتے ہو۔
b
33:71; 59:19.
c
7:190; 16:73; 30:22; 39:7.
484
Important Words:
رقیبا (Watcher) is derived from رقب. They say رقبه i.e. he watched him; or guarded him; or waited for him; or he kept or preserved it. رقیبis one of God’s attributes meaning, Watcher, Guardian, Keeper; One from Whom nothing is hidden.رقیب also means, an observer; a spy (Lane & Aqrab).
Commentary:
The words نفس واحدة (single soul) may signify: (1) Adam; or (2) man and woman taken together, because when two things jointly perform one function, they may be spoken of as one. For instance, 2:62 speaks of one food, while it consisted of manna and quails; or (3) man and woman taken individually, because mankind may be said to have been created from one "single soul" in the sense that each and every individual is created from the seed of man who is "one soul" and is also born of woman who is likewise "one soul".
The expression, and created therefrom its mate, does not mean that woman was created out of the body of man but that she belonged to the same kind and species as man, having the same nature and the same propensities. The meaning of this expression becomes clear when elsewhere we read in the Quran: And Allah has made for you mates from among yourselves (16:73); and He has made for you pairs of your own selves, and of the cattle also pairs (42:12). This means that, like other human beings, a wife was provided for Adam from his own species. And just as other men’s wives are not created from their ribs, so was the wife of Adam not created out of his ribs; and just as our wives have been made from ourselves in the sense that they are of the same kind as ourselves, so was the wife of Adam created from his rib in the sense that she belonged to the same race as Adam did. The preposition من (from) which has given rise to this misconception has been used in the Quran not only about Adam but about other men as well (e.g. 4:60; 9:128; 10:3; 62:3, 4), and in both cases it should mean the same thing, i.e. belonging to the same kind or species. The Quran lends no support whatever to the view that Eve was actually created from the rib of Adam, as is clear from the following verses: We have created you in pairs (78:9); And of everything have We created pairs (51:50), which means that, just as God created a mate for every living thing, so did He make one for Adam. He did not need to depart from this law in respect of Adam and to create a female for him out of his own body.
The idea of Eve having been created out of the rib of Adam seems to have arisen from a saying of the Holy Prophet to the effect "Women have been created from a rib, and surely, the most crooked part of a rib is the highest part thereof. If you set yourself to straighten it, you will break it" (Bukhari, ch. on Nikah). This hadith is, however, an argument against the above view rather than in favour of it, for it makes no mention of Eve, and speaks of all women, and it is clear that every woman has not been created from a rib.
The expression "created from a rib" is evidently figurative and must not be taken literally. What it means is only that, like unto a rib, there is a sort of crookedness in the nature of woman and that this very crookedness lends charm to her. An analogous Quranic expression, viz.: خلق الانسان من عجل i.e. "man is made of (lit. from) haste" (21:38) helps to illustrate the point. These words clearly do not mean that man has been created out of a substance called عجل or haste. They mean only that man is hasty by nature. The above view has been supported by Majma‘ul Bihar, Bahrul-Muhit and Sirajul-Wahhaj, which all agree that in the above hadith the Arabic word ضلع means a certain crookedness of manners, the word itself meaning crookedness.
In fact, this hadith refers to a certain peculiarity of woman, viz. her affectation of displeasure and coquetry. This "crookedness" has been spoken of in the hadith as the highest or the best trait in her character, and those, who take affectation of anger on her part as an expression of her real anger and begin to deal harshly with her for that reason, in fact destroy woman’s most attractive and winning feature.
The verse places "the fear of God", side by side with "respect for the ties of relationship", thus emphasizing the importance of good treatment of relatives, on which the Quran lays so much stress. The Holy Prophet used to recite this verse when delivering a marriage sermon in order to remind the parties of their duties to one another.
b
33:71; 59:19.
c
7:190; 16:73; 30:22; 39:7.
556
"Single soul" may signify: (1) Adam; (2) man and woman taken together, because when two things jointly perform one function, they may be spoken of as one; (3) man and woman taken separately, because mankind may be said to have been created from one "single soul" in the sense that each and every individual is created from the seed of man who is "one soul" and is also born of woman who is likewise "one soul".
557
The words do not mean that woman was created out of the body of man but that she belonged to the same species as man, possessing identical aptitudes and propensities. The idea that Eve had been created out of the rib of Adam seems to have arisen from a saying of the Holy Prophet, viz. "Women have been created from a rib, and surely, the most crooked part of a rib is the highest part thereof. If you set yourself to straighten it, you will break it" (Bukhari, ch. on Nikah). This saying, if anything, constitutes an argument against the above view rather than being in its favour, for it makes no mention of Eve, but only speaks of all women, and it is clear that every woman has not been created from a rib. The word Dil‘ used in the above saying of the Prophet signifies a certain crookedness of manners, the word itself meaning crookedness (Bihar & Muhit). In fact, it refers to a certain peculiarity of woman, viz. her affectation of displeasure and coquetry. This "crookedness" has been spoken
558
The verse places "the fear of God", side by side with "respect for the ties of kinship", thus emphasizing the importance of good treatment of relatives, on which the Qur’an has laid so much stress. The Holy Prophet used to recite this verse when delivering a marriage sermon in order to remind both the parties of their duties to each other.
وَكَذَٰلِكَ بَعَثْنَٰهُمْ لِيَتَسَآءَلُوا۟ بَيْنَهُمْ ۚ قَالَ قَآئِلٌ مِّنْهُمْ كَمْ لَبِثْتُمْ ۖ قَالُوا۟ لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ ۚ قَالُوا۟ رَبُّكُمْ أَعْلَمُ بِمَا لَبِثْتُمْ فَٱبْعَثُوٓا۟ أَحَدَكُم بِوَرِقِكُمْ هَٰذِهِۦٓ إِلَى ٱلْمَدِينَةِ فَلْيَنظُرْ أَيُّهَآ أَزْكَىٰ طَعَامًا فَلْيَأْتِكُم بِرِزْقٍ مِّنْهُ وَلْيَتَلَطَّفْ وَلَا يُشْعِرَنَّ بِكُمْ أَحَدًا
2:260; 23:113, 114.
这节经文看来指的是已经遍布全世界的西方基督教国家。“我唤起了他们” 这句话, 指的是那些国家在将来注定要作出的巨大进展。“他们中一个人说: ‘你们逗留了多长时间?’” 这些话意指, 基督教国家开始觉得现在是他们自己奋发和甩掉自己的没有生气状态的时候了。这种觉醒发生在十字军东侵的时代, 那时英国、法国和德国的君主联合起来, 整个欧洲联合向穆斯林进攻要从他们手中夺取圣地。按照阿拉伯习惯用语的意思, ‘一天或少於一天’ 这一用语意指一段不肯定的时期。«古兰经» 其他经文中 (20:103-104) 定为一千年, 这一时期是西方基督教国家的休眠时期。20:103-104节经文中的 “十天” 代表十个世纪, 而这些经文中的 “蓝眼睛的” 这些字指的是一般有着蓝眼睛的西方民族。不列颠在东方权力的基础是在17世纪开始时奠定的, 这是众所周知的历史事实 (“March of Man”)。这一时期差不多在穆圣之后一千年。
当山洞中的居住者看到迫害他们的浪潮已经平静下来时, 他们派了一个人到城里用旧的硬币买些食物并且看看情况对他们怎样。طَعَامْ (Ta‘am) 可以意指诸如小麦、大麦、小米、枣子等粮食 (Lane)。这指的是西方国家到世界各地的商业远征。
欧洲的商人在做生意的时候特别显得文雅和有礼貌的样子。“他要有礼貌地” 这些字, 看来指的就是他们的这一特征。这一用语也可意为, “让他们自己行动谨慎。”
“但绝不要使任何人知道你们” 这些话, 指的是西方的势力悄悄地、趁人不备地渗透进东方。
یعنی جب اصحاب الکہف پر زمانہ کی تاریخ روشن ہوگئی اور انہوں نے نسبتاً کچھ امن پایا تو اپنے پرانے سکے دے کر انہوں نے اپنے میں سے بعض کو خوراک خریدنے کے لئے بھیجا۔
2:260; 23:113, 114.
The verse seems to refer to the Christian nations of the West after they had spread all over the world. The words, We raised them up, refer to the great progress which these nations were destined to make in the future. The words, One of them said, 'How long have you tarried,' signify that Christian nations would begin to feel that it was now time for them to bestir themselves and shake off their lethargy. This awakening took place in the time of the Crusades when the monarchs of England, France and Germany made common cause and the whole of Europe united to make a concerted attack upon Muslims to wrest the Holy Land from their hands. According to Arabic idiom the words 'a day or part of a day' denote an indefinite period. Elsewhere the Qur’an (20:103, 104) has specified as one thousand years the period during which Christian nations of the West remained in a state of sleep or inactivity. "Ten days" in 20:103, 104 stand for ten centuries and the words "blue-eyed" in these verses refer
When the Dwellers of the Cave saw that the wave of persecution against them had subsided, they sent one of their members to the city with some old coins to buy provisions and to find out how matters stood with regard to them. Ta‘am may signify such articles of food as wheat, barley, millet, dates, etc. (Lane). This refers to the commercial expeditions of the Western nations to all parts of the world.
European businessmen have a special knack for being gentle and courteous in their commercial dealings. To this characteristic of theirs the expression, And let him be courteous, seems to refer. It also means, 'Let him conduct himself with caution.'
The words, but let him not inform anyone about you, refer to the quiet and unobtrusive penetration of the Western influence in the East.
2:260; 23:113-114.
Commentary:
Like its predecessor this verse also speaks not of early Christians who took shelter in "the cave" but of the Christian nations of the west after they had spread all over the world. The words, "We raised them up", refer to the great progress which these nations were destined to make in future. It is a peculiarity of the Quranic style that it uses the past tense for events which are to take place in future in order to emphasize the inevitability and certainty of their occurrence. The words mean to say that the day is sure to come when God will bring about an awakening among these people who are now asleep.
The words, one of them said; How long have you tarried, signify that Christian nations would begin to feel that it was now time for them to bestir themselves and shake off their lethargy. This awakening took place in the time of the Crusades when the Monarchs of England, France and Germany made common cause and the whole of Europe combined to make a concerted attack upon Muslims to wrest the Holy Land from their hands.
The expression, یوما او بعض یوم i.e. a day or part of a day, does not mean that the Dwellers of the Cave were not certain as to how long they remained asleep. According to Arabic idiom the expression denotes an indefinite period of time. Elsewhere the Quran has specified as one thousand years the period for which Christian nations of the west remained in a state of sleep or inactivity. In vv. 20:103,104 we have, The day when the trumpet will be blown. And on that day We shall gather the sinful together blue-eyed. They will talk to one another in a low tone: You tarried only ten days, The words "ten days" here stand for ten centuries and the word زرقا (blue-eyed) clearly refers to the peoples of the west who generally have blue eyes. It is a well-known historical fact that the foundations of British power in the east were laid in the beginning of the seventeenth century, in about 1611 A.D., when a British commercial company was allowed to open its first industrial concern in Surat and began to do business in the Bay of Bengal (March of Man, published by Enc. Brit. Society). This period approximates to one thousand years after the Holy Prophet began to preach his Mission in 611 A. D. The secret of the British power in subsequent centuries lay in their success in obtaining a foothold in the East. Other European nations only followed in the wake of the British people.
The word طعاما (provisions) in the verse under comment does not mean 'cooked food' as is generally misunderstood. It possesses a much wider significance and may mean, wheat, barley, millet, dates or other articles of food (Lane). The words, and let him bring you provisions thereof, refer to the import of Indian articles of food, especially wheat, by European countries for about 200 years. European businessmen had a special knack of being gentle and courteous in their commercial dealings. To this characteristic of theirs the expression ولیتلطف (and let him be courteous) refers.
The words, and let him not inform any one about you, refer to the quiet and unobtrusive penetration of Western influence in the East, particularly in India—the undivided India of pre-Partition days.
b
2:260; 23:113, 114.
748
这节经文看来指的是已经遍布全世界的西方基督教国家。“我唤起了他们” 这句话, 指的是那些国家在将来注定要作出的巨大进展。“他们中一个人说: ‘你们逗留了多长时间?’” 这些话意指, 基督教国家开始觉得现在是他们自己奋发和甩掉自己的没有生气状态的时候了。这种觉醒发生在十字军东侵的时代, 那时英国、法国和德国的君主联合起来, 整个欧洲联合向穆斯林进攻要从他们手中夺取圣地。按照阿拉伯习惯用语的意思, ‘一天或少於一天’ 这一用语意指一段不肯定的时期。«古兰经» 其他经文中 (20:103-104) 定为一千年, 这一时期是西方基督教国家的休眠时期。20:103-104节经文中的 “十天” 代表十个世纪, 而这些经文中的 “蓝眼睛的” 这些字指的是一般有着蓝眼睛的西方民族。不列颠在东方权力的基础是在17世纪开始时奠定的, 这是众所周知的历史事实 (“March of Man”)。这一时期差不多在穆圣之后一千年。
749
当山洞中的居住者看到迫害他们的浪潮已经平静下来时, 他们派了一个人到城里用旧的硬币买些食物并且看看情况对他们怎样。طَعَامْ (Ta‘am) 可以意指诸如小麦、大麦、小米、枣子等粮食 (Lane)。这指的是西方国家到世界各地的商业远征。
750
欧洲的商人在做生意的时候特别显得文雅和有礼貌的样子。“他要有礼貌地” 这些字, 看来指的就是他们的这一特征。这一用语也可意为, “让他们自己行动谨慎。”
751
“但绝不要使任何人知道你们” 这些话, 指的是西方的势力悄悄地、趁人不备地渗透进东方。
3
یعنی جب اصحاب الکہف پر زمانہ کی تاریخ روشن ہوگئی اور انہوں نے نسبتاً کچھ امن پایا تو اپنے پرانے سکے دے کر انہوں نے اپنے میں سے بعض کو خوراک خریدنے کے لئے بھیجا۔
a
2:260; 23:113-114.
2060
Commentary:
Like its predecessor this verse also speaks not of early Christians who took shelter in "the cave" but of the Christian nations of the west after they had spread all over the world. The words, "We raised them up", refer to the great progress which these nations were destined to make in future. It is a peculiarity of the Quranic style that it uses the past tense for events which are to take place in future in order to emphasize the inevitability and certainty of their occurrence. The words mean to say that the day is sure to come when God will bring about an awakening among these people who are now asleep.
The words, one of them said; How long have you tarried, signify that Christian nations would begin to feel that it was now time for them to bestir themselves and shake off their lethargy. This awakening took place in the time of the Crusades when the Monarchs of England, France and Germany made common cause and the whole of Europe combined to make a concerted attack upon Muslims to wrest the Holy Land from their hands.
The expression, یوما او بعض یوم i.e. a day or part of a day, does not mean that the Dwellers of the Cave were not certain as to how long they remained asleep. According to Arabic idiom the expression denotes an indefinite period of time. Elsewhere the Quran has specified as one thousand years the period for which Christian nations of the west remained in a state of sleep or inactivity. In vv. 20:103,104 we have, The day when the trumpet will be blown. And on that day We shall gather the sinful together blue-eyed. They will talk to one another in a low tone: You tarried only ten days, The words "ten days" here stand for ten centuries and the word زرقا (blue-eyed) clearly refers to the peoples of the west who generally have blue eyes. It is a well-known historical fact that the foundations of British power in the east were laid in the beginning of the seventeenth century, in about 1611 A.D., when a British commercial company was allowed to open its first industrial concern in Surat and began to do business in the Bay of Bengal (March of Man, published by Enc. Brit. Society). This period approximates to one thousand years after the Holy Prophet began to preach his Mission in 611 A. D. The secret of the British power in subsequent centuries lay in their success in obtaining a foothold in the East. Other European nations only followed in the wake of the British people.
The word طعاما (provisions) in the verse under comment does not mean 'cooked food' as is generally misunderstood. It possesses a much wider significance and may mean, wheat, barley, millet, dates or other articles of food (Lane). The words, and let him bring you provisions thereof, refer to the import of Indian articles of food, especially wheat, by European countries for about 200 years. European businessmen had a special knack of being gentle and courteous in their commercial dealings. To this characteristic of theirs the expression ولیتلطف (and let him be courteous) refers.
The words, and let him not inform any one about you, refer to the quiet and unobtrusive penetration of Western influence in the East, particularly in India—the undivided India of pre-Partition days.
a
2:260; 23:113, 114.
1678
The verse seems to refer to the Christian nations of the West after they had spread all over the world. The words, We raised them up, refer to the great progress which these nations were destined to make in the future. The words, One of them said, 'How long have you tarried,' signify that Christian nations would begin to feel that it was now time for them to bestir themselves and shake off their lethargy. This awakening took place in the time of the Crusades when the monarchs of England, France and Germany made common cause and the whole of Europe united to make a concerted attack upon Muslims to wrest the Holy Land from their hands. According to Arabic idiom the words 'a day or part of a day' denote an indefinite period. Elsewhere the Qur’an (20:103, 104) has specified as one thousand years the period during which Christian nations of the West remained in a state of sleep or inactivity. "Ten days" in 20:103, 104 stand for ten centuries and the words "blue-eyed" in these verses refer
1679
When the Dwellers of the Cave saw that the wave of persecution against them had subsided, they sent one of their members to the city with some old coins to buy provisions and to find out how matters stood with regard to them. Ta‘am may signify such articles of food as wheat, barley, millet, dates, etc. (Lane). This refers to the commercial expeditions of the Western nations to all parts of the world.
1680
European businessmen have a special knack for being gentle and courteous in their commercial dealings. To this characteristic of theirs the expression, And let him be courteous, seems to refer. It also means, 'Let him conduct himself with caution.'
1681
The words, but let him not inform anyone about you, refer to the quiet and unobtrusive penetration of the Western influence in the East.
فَإِذَا نُفِخَ فِى ٱلصُّورِ فَلَآ أَنسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَآءَلُونَ
18:100; 36:52; 50:21; 69:14.
When punishment overtakes a people, pedigree, descent and relationship prove of no avail. On the Judgment Day good works alone will be of any use or benefit to man and not his blood relations or friendships.
18:100; 36:52; 50:21; 69:14.
Commentary:
The verse means to say that when punishment overtakes a people, nobility of pedigree, descent or relationship proves of no avail. On the Judgement Day also good works alone will be of use or benefit to man and not his blood relations or friendships.
d
18:100; 36:52; 50:21; 69:14.
894
当惩罚降临一个人身上, 血统和家族的关系完全无用。在审判日那天, 只有良好的德行才是有用及有益于人的, 而不是他的血缘关系或友情关系。
a
18:100; 36:52; 50:21; 69:14.
2580
Commentary:
The verse means to say that when punishment overtakes a people, nobility of pedigree, descent or relationship proves of no avail. On the Judgement Day also good works alone will be of use or benefit to man and not his blood relations or friendships.
c
18:100; 36:52; 50:21; 69:14.
2018
When punishment overtakes a people, pedigree, descent and relationship prove of no avail. On the Judgment Day good works alone will be of any use or benefit to man and not his blood relations or friendships.
فَعَمِيَتْ عَلَيْهِمُ ٱلْأَنۢبَآءُ يَوْمَئِذٍ فَهُمْ لَا يَتَسَآءَلُونَ
Anba’ (excuses) is the plural of Naba’ which means, important news; information; message; excuse (Lane & Kulliyyat). At the time of Reckoning, the disbelievers will be in utter confusion and despair, and will be completely at a loss to defend themselves. The untenability of all false pleas and excuses becoming manifest they will not be allowed to consult each other to prepare their defence.
‘Amiya ‘Alaihil-Amru means, the affair became obscure or confused to him (Lane).
Important Words:
عمیت (will become obscure) is formed from عمی which means, he was or became blind; he was or became spiritually blind; he failed to see a thing; he was or became stupid or ignorant. They say عمی علیه الامر i.e. the affair became obscure or confused to him. عمیت الاخبار عن فلان means, news or information became hidden to such a one (Aqrab & Lane).
انباء (excuses) is the plural of نبأ which means, important news; information; message; excuse (Lane, Aqrab & Kulliyyat). See also 6:6.
Commentary:
The verse means to say that at the time of reckoning the disbelievers will be in utter confusion and despair and will be completely at a loss how to defend themselves. The untenability of all false pleas and excuses will become manifest to them, and they will not be allowed to consult each other for the sake of preparing their defence.
2923
Important Words:
عمیت (will become obscure) is formed from عمی which means, he was or became blind; he was or became spiritually blind; he failed to see a thing; he was or became stupid or ignorant. They say عمی علیه الامر i.e. the affair became obscure or confused to him. عمیت الاخبار عن فلان means, news or information became hidden to such a one (Aqrab & Lane).
انباء (excuses) is the plural of نبأ which means, important news; information; message; excuse (Lane, Aqrab & Kulliyyat). See also 6:6.
Commentary:
The verse means to say that at the time of reckoning the disbelievers will be in utter confusion and despair and will be completely at a loss how to defend themselves. The untenability of all false pleas and excuses will become manifest to them, and they will not be allowed to consult each other for the sake of preparing their defence.
2227
Anba’ (excuses) is the plural of Naba’ which means, important news; information; message; excuse (Lane & Kulliyyat). At the time of Reckoning, the disbelievers will be in utter confusion and despair, and will be completely at a loss to defend themselves. The untenability of all false pleas and excuses becoming manifest they will not be allowed to consult each other to prepare their defence.
2228
‘Amiya ‘Alaihil-Amru means, the affair became obscure or confused to him (Lane).
وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَآءَلُونَ
34:32.
یہاں لفظ یَّتَسَآءَلُوۡنَ ہے مگر لغت میں لکھا ہے کہ تَسَآءُ ل بمعنے بحث بھی آتا ہے (اقرب)
34:32.
34:32.
a
34:32.
1
یہاں لفظ یَّتَسَآءَلُوۡنَ ہے مگر لغت میں لکھا ہے کہ تَسَآءُ ل بمعنے بحث بھی آتا ہے (اقرب)
b
34:32.
a
34:32.
فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَآءَلُونَ
وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَآءَلُونَ
فِى جَنَّٰتٍ يَتَسَآءَلُونَ
عَمَّ يَتَسَآءَلُونَ